My Christian friends, our minds have been
occupied to-day with some of the loftiest subjects that can engage the thoughts of man.
Our attention has been directed to the infinitely wise and true God, and we have been
endeavouring to conceive of him as the great, the infinite, the eternal; the great, the
infinite, the eternal intellect, who, of himself, conceiveth the grandest schemes, and
infallibly provides for their accomplishment, so that there can be no mistake, no failure.
We know that every wise intellect forms its plan before it provides its mean, or attempts
to carry out the idea conceived in the mind.

And the great doctrine of election, to
which our attention was directed this afternoon, answers to the formation of the plan in
the infinite mind of God. He foresaw, clearly, that the whole human race, represented by
the first man, would fall into sin, and justify to themselves, would certainly perish. To
prevent a catastrophe so fearful, he determined in his infinite mind, to have a people for
himself, a people that would comprise the vast majority of the fallen inhabitants of this
world. They were all present before his mind; their names were registered in his book,
which book was delivered into the hands of the Lamb, the Son of God, who accepted the book
at the hands of his Father, and, as it were, signed it with his own name, so that it has
been designated, "The Book of Life of the Lamb slain from the foundation of the
world." And Jesus looked upon this act as the committing of the people to himself, on
purpose that he might take the charge of them, on purpose that he might carry out the
Father's will respecting them, and gain eternal laurels and honours to himself, by placing
them in splendor, majesty, and glory before his Father's face for ever. We therefore find
him frequently when speaking with his Father, and referring to this act in the eternal
counsels, saying, "Thine they were and thou gavest them me. Keep those whom thou hast
given me by thine own name, that they may be one as we are." But election interferes
not with man as standing in Adam, but with man as under sin the result of Adam's fall. It
ensured their restoration, but it did not interfere with their fall, and consequently the
elect, with the rest, all fell in the first man. The entire mass of human nature became
depraved, polluted, rotten to the heart's core; so depraved, so polluted, so rotten, that
nothing could effect a change but the omnipotent energy of the omnipotent God. There is
that in depravity in every form, that defies the touch of any one but the Infinite; that
refuses to succumb to anything but to Omnipotence itself. The heart of man is foul as the
heart of Satan; the nature of man is foul as the nature of Satan; and the sin of man is
worse than the sin of Satan. Satan, the great archangel, that fell from heaven, did a
tremendous deed when he set mind in opposition to Deity; but man set not merely mind, but
matter with mind, in opposition to the eternal God. God could once look upon the world and
say, "Though mind is in rebellion, matter is not in opposition;" but after the
fall of man, mind and matter alike were corrupt, were depraved, were in opposition to the
Eternal. Every man's heart steams with enmity against God; every man's spirit rises in
rebellion against God; and, as you have heard tonight, the verdict of every man's
conscience in its fallen state is, "No God, no God;" and if the Eternal could be
voted out of existence by the suffrages of his fallen creatures, every hand would be up,
every heart would give its verdict, and every voice would vote for the annihilation of the
Most High. The will of man strong, the will of man stern, the will of man determined, and
opposed to the will of God, will yield to nothing but that which is superior to itself; it
laughs at authority, it turns with disgust from holiness, it refuses to listen to
invitation, and, in this state, manuniversal man, is found. In this state, man, the
entire mass of man, with the exception of those who had been saved on credit, and had been
changed by the sacred influences of the Spiritin this state man was found when
Christ came into our world. He came and, as ye have heard, assumed humanity, and united it
with Deity. The two natures constituted the one person of the glorious Mediator; that
glorious Mediator stood the representative of his people; that Mediator stood the Surety
of his family; that Mediator stood the Substitute of the multitude of his fallen ones.
That Mediator came to be the sacrifice to which sin was to be transferred, by which sin
was to expiated and removed out of the way, that God's mercy might freely flow, and from
the sinner's conscience, that he might have peace and joy.

But as the election of the Father did not
interfere with the falling of man's nature, so the redemption of the Son did not change
the nature that had fallen. It was therefore necessary, that as the Father sent the Son,
the Son should send the Comforter; and as it required an infinite victim to atone for
man's guilt, it required an infinite agent to change man's fallen nature. As to the
Father, the atonement must be made as the moral governor, as the maintainer of the rights
of the eternal throne; so from the Father, through the Son, must the Holy Spirit descend
to renew, to transform, to remodel, to fit human nature to gaze upon the unveiled glories
of Deity, and to render to God the homage due unto his name. And this just brings me to my
pointEFFECTUAL CALLING. This implies, that there is a calling that may not be
effectual. Yes, there is a call that extends to the whole human family. As it is written,
"Unto you, O men, I call, and my voice is unto the sons of men." There is a call
that refers to humanity as sinful, and to sinners as such, however fallen and depraved
they may be. Repentance or a change of mind, repentance and remission of sins, are to be
preached amongst all nations, and the disciples were to begin at Jerusalem; and, beginning
at Jerusalem the slaughter-house of the Son of God, and the slaughter-house of the
prophets, and of the saints,beginning there, they said, "Repent and be
converted, that your sins may be blotted out when the times of refreshing shall come from
the presence of the Lord." But the people were like the deaf adder that stoppeth her
ear, and refuseth to hear the voice of the charmercharm he never so wisely. The
Baptist had come and cried, "Repent," and sternly, and impressively he preached,
but they paid little regard,at least, little regard that tended to life. And the Son
of God, with all that was soft, and winning, and captivating, came and preached; but they
turned away, and he said, "To whom shall I like the men of this generationthey
are like unto children sitting in the markets, and calling to their fellowsWe have
piped unto you, but ye have not danced, and we have mourned unto you, but ye have not
lamented." Now, this call must be given, because God commands it; this call must be
given, because God works by it. In giving the general, the universal call to all that hear
the gospel, we obey the high mandate of the Eternal God; we do honour and homage to the
authority of the Lord Jesus Christ, and we employ an instrumenta weapon, if you
pleaseby which the Spirit of God operates upon the human mind; for the weapons of
our warfare are not carnal, but are mighty through God, to the pulling down of
strongholds, and the casting down of imaginations, and every high thing, and the bringing
into subjection every thought to the obedience of Christ. The general call leads to the
special, to the particular, or what we designate, the "effectual call." We speak
to me as men, and we reason with them; we speak to sinners as sinners, and we expostulate
with them; but while we reason, and while we expostulate, we have the promise of the
presence of the Master"I am with you;" we have the promised presence of
the Eternal Paraclete, who was sent to empower, sent to accompany, and sent to work by the
Lord's servants; and, while we speak and give the call as we are commanded and
commissioned, the Holy Spirit worksthe infinite power of the Eternal Spirit comes
into contact,direct, immediate contact, with the mind of man. There is a power that
goes with the worddistinct from the wordwhen it is accompanied by the energy
of the Eternal Spirit; and that power produces in the heart, lifea spiritual, a
Divine, an immortal lifea life that man dead in sin had not; a life which a man once
having loseth not, for it is eternal; a life that was given us in Christ before the world
was; a life preserved for us by Christ all through the past ages that have rolled away; a
life that is communicated from the loving heart of Him who is the great depository of
grace, and conducted by the Holy Ghost into the heart that is called by grace. Has the
Spirit accompanying the word produced life? From that life springs conviction: not the
cold conviction awakened occasionally in the mind of man, by the reasoning of man, by
reflecting upon his past misconduct, or by the flashing of the forked lightnings of the
law; but a conviction that is produced by the Holy Spirit bringing the law into contact
with the consciencethe Gospel into contact with the heart. In the sinner's
conscience God erects a tribunal, in the sinner's conscience God sits as judge, and to the
tribunal, before the just judge, man is summoned to appear; and in the heart, in the soul,
in the nature of man, there is a miniature of the judgment that is to take place at the
completion and winding up of the present dispensation. The man is arraigned as a sinner,
the man is convicted as a culprit, the man is condemned as a criminal; he stands before
God, and he has nothing to say; every excuse has withered like the leaves of autumn, every
excuse is carried away like the chaff from the summer's threshing-floor, every rag that
the man boasted of is torn from him, and he stands, a naked sinner, before a
heart-searching God. The penetrating eye of the Omniscient darts into the innermost
recesses of his soul, and the gentle fingers of the Spirit turns over one fold of the
heart after the other; the process may be long, or the operation may be quick, but sooner
or later the man is brought to this."In me, that is in my flesh, dwelleth no
good thing." He had once started at the Scriptural representation of man's fallen and
depraved nature; he had once wondered that from the lip of truth had proceeded the
startling words, "From within, out of the heart, proceed murders, adulteries,
blasphemies, false witnesses, and abominable idolatries." He never could have thought
that evil so dreadful, he never could have thought that sins so fearful, he never could
have thought that principles so diabolical, could have been found in a nature like his;
but there they are, and he has nothing to objectbut, under the power of the deep
conviction that is produced, he is filled with terrible alarm. If he casts his eye back,
there are the crimes of his life; if he casts his eye forward, there is the tremendous
judgment; if he lifts up his eyes to Heaven, there is the pure and holy God that he has
insulted; and if he turns his eyes within, all is dark and vain and wild. He is filled
with alarmalarm that perhaps keeps him awake by night, and haunts and harasses him
by day, until he is prepared to do anything, prepared to go anywhere, if he may but escape
the just judgment of his God. He is by this discipline prepared to submit to God's method
of salvation; he is prepared to give up proposing conditions according to which he would
be saved; he no longer goes about to work out a righteousness of his own, but he is ready
to submit himself to the righteousness of God. Being, therefore, conscious of his
criminality, burdened with his guilt, trembling at the prospect of his destiny, he falls
prostrate before the high throne of the Eternal, smites upon his breast, and cries
"God be merciful to me a sinner," as if no such a sinner had ever appealed to
God's mercy, as if no such culprit had ever stood before God's throne; before God he says,
"If there can be mercy in thy heart sufficient to reach a case so dismal and so
desperate, God be merciful to me;" and after having pleaded with earnestness, after
having supplicated with intense emotion, and after having, perhaps, become a little bold,
he is startled at his own temerity, and receding, as it were, from the position that he
had taken, he cries

"Depth of mercy, can there be
Mercy in thy heart for me,
O God of spotless purity?"

And, perhaps, like David, he groans in
his heart, and mourns in his soul, until his bones wax old, through his roaring all the
day long. But, no relief, no help is found, until, at length, he begins to make confession
of his sin, and, as he confesses, the Spirit of God unveils and unfolds the gospel
mystery, and, as in the days of the law, when the victim was brought to the Priest, and
the man placed his hand upon its head, between its horns, and pressed with his might and
confessed over it all his transgressions, all his iniquities, and all his sins, so the man
lays his hand of faith upon the victim's head, and there confesses his sin. As he
confesses, a change takes place in his feelings, the burden begins to disperse, a little
bright light in the cloud attracts his attention, and, as he looks upward, he seems to
catch the loving Father's eye, and feels an encouragement within him to approach unto God;
and, as he approaches, still confessing, still pleading, still deploring, still resting
his hand upon the victim's head, and trusting in the atonement you have heard of, and on
that alone, he seems to hear strange music, delightful melody, and that music is the
commencement of the sound of the trump of the Jubilee, when the oppressed one is to go
free, and as he listens to the sound the chains drop from his hands, and the burden from
his shoulders, the trouble is removed from his heart, and he lifts up his eyes, streaming
perhaps with tears, to heaven, and says, "Oh Lord, I will praise thee, for though
thou wast angry with me, thine anger is turned away, and thou comfortest me:" and
looking around, on those about him, in the language of wonder, astonishment, and
gratitude, he says, "Behold, behold a mystery, behold a miracle, behold one of the
greatest wonders of the universe; behold, God is my salvation. I will trust, and not be
afraid, for Jah Jehovah is my strength, and my song, he also is become my salvation."
He has now peace flowing into his heart like a river, he has now a consciousness that God
has accepted him in the beloved, and he now experimentally knows the truth, tastes the
sweetness, and feels the power of the apostolic testimony, "Being justified by faith
we have peace with God, through our Lord Jesus Christ; by whom also we have access into
this grace, wherein we stand, and rejoice in hope of the glory of God." He has now
experienced the effectual call. It has been a call from darkness into marvellous light,
from bondage into glorious liberty; out of prison the man comes to reign; from the
dunghill he is lifted up to sit among the princes, even among the princes of God's people.
And, now, as I must conclude, just observe, the origin of this call is the free, the
sovereign, the distinguishing grace of God. It originates, not in man's will, nor in
man';s disposition, nor in man's station in society, but of His will, and of His will
alone, who is the great sovereign ruler of the universe, is this change effected; of man
it cannot be, for it includes a new creation; a resurrection; and the inhabitants
of God. Generally speaking, the instrumentality by which God works is the gospel, but in
every instance the agent that produces the change is the holy and eternal Spirit of God.
He quickens the soul dead in trespasses and sins, he enlightens the understanding that was
in the midnight darkness of nature, he disposes the will which before ran counter to the
will of God; he teaches the understanding that was once averse to everything pure and
holy, and then gently, and lovingly, and sweetly he leads the soul to the Cross to gaze
upon the wondrous Sufferer, he then leads the soul to the Church to confess Christ and him
crucified, and then leads it in the paths of righteousness for his own name's sake. The
calling is high, for it is from the High and Holy One; it is heavenly, in contrast with
the earthly calling of the descendants of Abraham of old; it is an evidence of
distinguishing love; and thanks, eternal thanks to God, it is irreversible; for the gifts
and the callings of God are without repentance. From death to life we pass; from darkness
into light we come; out of bondage into liberty we spring; from sin to the knowledge and
enjoyment of holiness we are introduced; then at last from earth to heaven. Into the grace
of Christ we are called, and we stand in his favour. Into the fellowship of Christ we are
called, and when Christ who is our life shall appear, we also shall appear with him in
glory. The Father draws; the Spirit quickens; the Son receives; and when locked in the
arms of the Son of God, our effectual calling is realized and enjoyed. Its author, is God;
its subjects, are the elect; its nature, is holy; and its end, is glorious. Thus, you
perceive, my friends, all originated in God's thought, which thought sprung into a perfect
plan, to carry out which plan provision was made, and this plan will be perfectly carried
out to the praise of the glory of his grace. Thus, whether you think of election, whether
you think of redemption, or whether you think of effectual calling,

"Give all the glory to his holy name,
For to him all the glory belongs;
Be your's the high joy still to sound forth his praise
And crown him in each of your songs."

The REV. C. H. SPURGEON.I think it
was John Newton, who, speaking about good Calvinistic doctrine compared it to lumps of
sugar; but he said, he did not so much give to his people the lumps of sugar, as diffuse
the whole of it throughout his sermons; just as people do not eat sugar, but put it in
their tea. Now, some of you have not yet grown patient enough to listen, I think, to a
doctrine, however fully it may be brought out. Our people want anecdotes, illustrations,
parables, and metaphors; even the best and sublimest things keep our minds on such a
stretch when we listen to them, that there is good need that illustrations should yield us
some relief. To-day was set apart that these doctrines might be fully brought out; this
has been done, and there remains but one, and that my friend Mr O'Neil is to take, namely
the final perseverance of the saints. Before he speaks, just one or two words. Has it
never struck you that the scheme of doctrine which is called Calvinistic has much to say
concerning God? It commences and ends with the Divine One. The angel of that system stands
like Uriel in the sun; it dwells with God; he begins, he carries on, he perfects; it is
for his glory and for his honour. Father, Son, and Spirit co-working, the whole Gospel
scheme is carried out. Perhaps there may be this defect in our theology; we may perhaps
too much forget man. I think that is a very small fault, compared with the fault of the
opposite system, which begins with man, and all but ends with him. Man is a creature; how
ought God to deal with him? That is the question some theologians seem to answer. The way
we put it isGod is the Creator, he has a right to do as he wills; he is Sovereign,
there is no law above him, he has a right to make and to unmake, and when man hath sinned,
he has a right to save or to destroy. If he can save, and yet not impair his justice,
heaven shall ring with songs; if he destroy, and yet his goodness be not marred, then hell
itself with its deep bass of misery, shall swell the mighty rollings of his glorious
praise. We hold that God should be most prominent in all our teachings; and we hold this
to be a gauge by which to test the soundness of ministers. If they exalt God and sink the
sinner to the very dust, it is all well; but if they lower the prerogatives of Deity, if
he be less sovereign, less just, or less loving than the Scripture reveals him to be, and
if man be puffed up with that fond notion that he is anything better than an unclean
thing, then such theology is utterly unsound. Salvation is of the Lord, and let the Lord
alone be glorified.